욥기 1:6의 유대 사상

In many places in the זוהר הקדוש, it is written that "The sins of man cause פגם (damage/deficiency) to Above. Conversely, the opposite is true as well as we explained above." (דחובי בר נש עבדין פגימו לעילא כו'. וכן להיפך כנ''ל) Similarly, it states, "Come and give power to ה' (תנו עוז לאלקים). As the זוהר says in the beginning of פרשת בא regarding a פסוק in Jov: כד בעאן לקיימא על אינון עובדין דישראל על ה' ודאי קיימין (When the accusing angels came to levy complaints against Israel for their improper acts, they stood on solid ground). דהא כד ישראל עבדין עובדין דלא כשרן כביכול מתישין חילא דקב''ה (When Israel engages in improper actions, they weaken the power of The Holy One Blessed be He.) וכד עבדין עובדין דכשרן יהבין תוקפא וחילא לקב''ה (But when they act appropriately, they give strength and glory to The Holy One Blessed be He.) Concerning this it is written תנו עז לאלקים, meaning that might is given to אלקים when they act goodly.

Regarding the witnesses of the supernal court: However the essence of the matter is like this: We have already explained above how much precision is found in the judgement of each and every individual. For behold in general with every individual, many arguments will be found according to the different causes, such that the individual can be judged in many ways. And in the particulars also, each and every one of his actions is found to have an aspect of innocence and an aspect of guilt, in many different ways. For all the matters of the world are truly combined from many combinations and lead to different ways. Nevertheless, all of these true aspects are accurately revealed in these supernal courts. And each one of the host that is found in that court has one aspect revealed to him according to his [own] character, until - among all of them - every aspect is revealed; not one thing is withheld. And then the matter is weighed according to all of these true aspects, such that the decree comes out according to what is proper. However this conclusion is made by the one who is the head of that court. And if it is one of the courts that the Master, blessed be He, wants to sit at its head - note that even though everything is foreseen in front of Him, He lets all of the host of servants argue in front of Him, according to the aspect of the matter that is truly revealed to them. [Hence] the matter is concluded as it should. And it comes out according to this principle that the Holy One, blessed be He, does not judge the world from the aspect of His knowledge, but rather from the aspect of the order that He wanted to set up for the matter. And from what He further ordered is that no matter at all should be judged in any [supernal] court until appointees that He appointed for this are brought in front of Him. And this matter is that He appointed appointees of the angelic type to oversee all of the things that occur in the world. And these come to the supernal court and testify about the things that they grasped and were revealed to them, such that these matters are [all] brought to judgement. And I have already mentioned several times that these matters are not a result of His [lack of] knowledge, may He be blessed. For none of these matters are needed by Him, since everything is always foreseen by Him. Rather this is how He decreed and ordered it in His amazing wisdom. So the world truly functions according to these arrangements. And it is about these matters that Scripture hints at in its metaphors - like the matter that is stated (Genesis 11:5), "The Lord came down to look, etc."; "and the divine beings came to present themselves, etc." (Job 1:6); "the eyes of the Lord range over the whole earth" (Zechariah 4:10); "These were sent out by the Lord to roam the earth" (Zechariah 1:10); and others like them. It is all stated about the ways of [God's] direction according to the arrangements that He designed. And those angels appointed to oversee the affairs of the world and testify about them are called "the eyes of the Lord." And when He, may His name be blessed, reveals Himself to one of these courts to judge one of the matters - such as the builders of the Tower [of Babel] at its time, it is stated, "The Lord came down to look, etc." However you should reflect that the comparison in these matters to that which is done in earthly kingdoms is only about the arrangements. But in the manner that the things are done, the comparison is untrue. For the physical [judges] act in accordance with what is applicable to them, in terms of what they grasp and in all their other qualities; whereas the spiritual [judges act] in accordance with what is applicable to them, in terms of what they grasp and their qualities.

Regarding the prosecutor: And note that the Master, blessed be He, put forth a prosecutor and that is the Satan - as it is stated (Job 1:6), "and the Satan also came among them." And his appointment is to seek justice in the courts; and when he prosecutes, the judges are aroused to judge. And it is from His trait of goodness, may He be blessed, that a man not be seized in judgement until the prosecutor prosecutes - even though the sins of the sinner are revealed in front of Him. However He even inscribed laws about this and set up arrangements - meaning how and when the prosecution of the prosecutor should be. And it is like the matter that they, may their memory be blessed, wrote (Genesis Rabbah 91:9), "The Satan prosecutes at a time of [physical] danger"; and also what they, may their memory be blessed, wrote (Berakhot 55a), "Three things bring up the sin of a man"; and many other details similar to this.